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C\hv<xxy  of  Che  t:heolo0ical  Seminar  jp 

PRINCETON  •  NEW  JERSEY 
PRESENTED  BY 

Mrs.    Winthro^'j)  W.    Aldrich 


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A  DIALO  GUE 


BETWEEN    A 


PRESBYTERIAN 


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ERIEND." 


BY  THE 

REV.  A.  ALEXANDER,  D.D. 


"  Prove  all  things  :  hold  fast  that  which  is  good." 


PHILADELPHIA: 
PRESBYTERIAN  BOARD  OF  PUBLICATION, 

No.    265   CHESTNUT  STREET. 


DIALOGUE. 

Presbyterian.  Friend  Thomas,  I  was 
glad  to  see  you  at  our  church  on  last  Sab- 
bath evening — I  think  you  were  never  there 
before.  How  did  you  like  our  young 
preacher  ? 

Friend.  Neighbour  John,  I  am  not  fond 
of  being  catechized.  I  went  on  the  evening  of 
First-day,  to  the  meeting,  because  I  was  told 
that  the  preacher  intended  to  speak  of  our 
deceased  friend  Jeremy  Jones,  a  neighbour 
I  much  esteemed.  But  in  regard  to  this,  I 
was  disappointed.  And  as  to  the  matter  of 
the  young  man's  discourse,  it  was  well  enough ; 
but  to  tell  thee  the  truth,  neighbour,  I  have 
a  strong  dislike  of  these  hireling  preachers, 
who  make  a  traffic  of  the  truth  of  God. 

P.  Is  not  the  labourer  worthy  of  his  hire  ? 
If  any  man  spends  his  time  and  strength 
in  serving  you,  is  it  not  reasonable  that  you 
should  support  him  ? 

F.  The  Bible  tells  us  that  none  should  be 
induced  to  seek  the  ministry  for  the  love  of 
filthy  lucre ;  that  what  we  receive  freely,  we 
should  give  freely. 

P.  I  agree  with  you,  friend,  that  it  is 
wicked  for  any  one  to  be  moved  to  preach  by 

(3) 


4  ADIALOGUE. 

the  love  of  money ;  but  that  very  text  shows 
that  it  was  common  in  the  days  of  the  apos- 
tles, to  receive  remuneration  for  preaching; 
Otherwise,  there  would  have  been  no  tempta- 
tion to  seek  that  office  from  the  love  of  filthy 
lucre.  I  agree  with  you,  also,  that  the  mira- 
culous gifts  of  healing,  conferred  on  the 
apostles,  were  to  be  exercised  freely,  and  not 
sold  for  money.  "We  know  that  Simon  Ma- 
gus was  declared  to  be  in  "the  gall  of  bitter- 
ness and  bonds  of  iniquity,"  because  he 
thought  these  miraculous  gifts  could  be  bought 
with  money.  But  when  the  apostles  were 
sent  out  at  first  by  our  Lord,  and  he  said, 
"Freely  ye  have  received,  freely  give,"  he 
intended  that  the  people  to  whom  they  were 
sent  should  support  them  ;  for  he  commanded 
them  to  take  no  money,  nor  any  clothing, 
but  what  they  had  on  ;  and  the  reason  as- 
signed is,  "  The  labourer  is  worthy  of  his 
hire."  As  they  could  not  live  without  food, 
and  were  not  permitted  to  take  money  in 
their  purse  to  buy,  they  must  have  been  sup- 
ported by  the  people  among  whom  they 
laboured. 

F.  But  Paul  refused  to  receive  any  thing 
for  his  preaching,  and  supported  himself  by 
the  labour  of  his  own  hands. 

P.  When  Paul  came  to  Corinth,  there 
was  no  Christian  church  there,  and  he  could 
not  expect  to  be  supported  in  preaching  the 


ADIALOaUE.  6 

gospel  by  the  heathen ;  therefore  he  resorted 
to  ^vorking  at  the  trade  of  tent-making,  which 
he  had  learned  in  his  youth. 

F.  But,  afterwards  when  there  was  a 
numerous  church  gathered  at  Corinth,  Paul 
refused  to  receive  any  thing  from  them  for 
his  labours. 

P.     His    refusing    to    receive    any    pecu- 
niary compensation  for  his  labours  at  Cor- 
inth,  was    not    owing    to    any   opinion    that 
that  was  unlawful  in  itself ;  but  he  pursued 
this  course  for  prudential  reasons,  on  account 
of   certain  false  teachers,  who  had  come  in 
among  the   people,  and  who  were  endeavour- 
ing to  lessen  the  influence  of  the   apostle. 
That  this  is  a  true  statement,  appears  from 
what  he  says  when  speaking  on  this  very  sub- 
ject.     "Have   I    committed    an   offence   in 
abasing  myself  that  ye  might  be  exalted,  be- 
cause I  have  preached  to  you  the  gospel  of 
God  freely  ?   I  robbed  other  churches,  taking 
wages  of  them,  to  do  you  service."  (2  Cor.  xi. 
7,  8.)     Accordingly,  he  expresses  warmly  his 
gratitude  to  the  church  at  Philippi,  because 
they  had,  above  others,  been  attentive  to  the 
supply  of  his  necessities.     ''  Notwithstanding 
ye  have  well  done,  that  ye  did  communicate 
with  my  affliction.  Now,  ye  Philippians,  know 
also,  that  in  the  beginning  of  the  gospel,  when 
I  departed  from  Macedonia,  no  church  com- 
municated with  me  as  concerning  giving  and 
1^ 


6  ADIALOGUE. 

receiving,  but  ye  only.  For  even  in  Thcssa- 
lonica,  ye  sent  once  and  again  unto  my  neces- 
sity !"  (Phil.  iv.  14— IG.) 

F.  Why,  then,  did  not  Paul  explicitly  de- 
clare, that  the  preachers  of  the  gospel  ought 
to  be  supported  by  the  people  ? 

P.  Friend  Thomas,  I  really  thought  that 
you  were  more  familiar  with  the  writings  of 
Paul,  than  to  ask  such  a  question.  The  very 
thing  which  you  require  has  been  done. 
There  is  not  a  truth  more  clearly  taught,  nor 
a  duty  more  expressly  inculcated  in  the  New 
Testament. 

F.  Point  me  to  the  passage ;  for  it  has 
escaped  my  notice,  or  slipped  from  my 
memory. 

P.  I  have  a  New  Testament  with  me, 
and  I  will  read  it  to  you  from  the  ix.  chap, 
of  first  Corinthians.  ''  Who  goeth  a  warfare 
at  any  time,  at  his  own  charges  ?  Who  planteth 
a  vineyard,  and  eateth  not  of  the  fruit  there- 
of ?  Or  who  fcedeth  a  flock,  and  eateth  not 
of  the  milk  of  the  flock  ?  Say  I  these  things 
as  a  man,  or  saith  not  the  law  the  same  also  ? 
For  it  is  written  in  the  law  of  Moses,  Thou 
shalt  not  muzzle  the  mouth  of  the  ox  that 
treadeth  out  the  corn.  Doth  God  take  care 
for  oxen  ?  Or  saith  he  it  altogether  for  our 
sakes  ?  For  our  sakcs,  no  doubt,  this  is  writ- 
ten. If  we  have  sown  unto  you  spiritual 
things,  is  it  a  great  thing  that  we  shall  reap 


A    DIALOGUE 


your  carnal  things  ?  Do  ye  not  know  that 
they  -which  minister  about  holy  things,  live 
of  the  things  of  the  temple  :  and  they  which 
wait  at  the  altar  are  partakers  with  the  altar  ? 
Even  so  hath  the  Lord  ordained  that  they 
which  preach  the  gospel  should  live  of  the 
gospel." 

F.  I  remember  the  passage  now,  since 
thou  hast  recited  it.  But  our  people  do  not 
take  it  literally ;  but  suppose  that  Paul  is 
speaking  of  the  spiritual  blessings  which  they 
enjoy  who  preach  the  gospel. 

P.  It  is  impossible,  friend,  that  they 
should  be  right  in  their  interpretation,  for 
Paul  calls  the  things  which  religious  teachers 
received  from  the  people  whom  they  served, 
"  carnal  things ;"  that  is,  things  which  relate  to 
the  sustenance  and  comfort  of  the  body.  But 
what  Paul  says  of  himself  demonstrates,  that 
they  were  not  spiritual  blessings  of  which  he 
speaks,  unless  you  would  suppose  that  he  had 
no  experience  of  grace.  For  he  says,  ex- 
pressly, "  Nevertheless,  we  have  not  used  this 
power ;  but  suffer  all  things  lest  we  should 
hinder  the  gospel  of  Christ."  And  again, 
"  But  I  have  used  none  of  these  things,  nei- 
ther have  I  written  these  things  that  it  should 
be  so  done  unto  me  ;  for  it  were  better  for 
me  to  die,  than  that  any  man  should  make 
my  glorying  void."   (1  Cor.  ix.  12,  15.) 

F.     I  am  unable  to   explain  this   matter 


»  ADIALOGITE. 

now  ;  but  I  Avill  consult  the  elders  of  our 
meeting,  and  ascertain  how  they  dispose  of 
this  passable.  I  am  sure  they  must  have  some 
method  of  interpreting  it,  consistently  with 
our  sentiments. 

P.  My  good  friend,  I  do  not  think  that 
you  need  go  to  any  one  to  explain  these  words. ' 
The  meaning  is  as  plain  as  it  could  possibly 
be  made.  In  this  case,  you  should  judge  for 
yourself.  I  know  it  is  a  cross  to  depart  from 
that  religion  in  which  we  have  been  brought 
up  ;  but  it  is  the  interest  of  every  one  to  for- 
sake error,  when  discovered,  and  to  prize  the 
truth  as  the  most  precious  jewel.  "  Buy  the 
truth,  and  sell  it  not." 

But,  friend  Thomas,  I  wish  to  ask  you  one 
question.  Is  it  not  the  custom  in  your  so- 
ciety to  defray  the  expenses  of  travelling 
preachers  when  they  are  poor  ? 

F.  It  is,  and  this  is  necessary  to  enable 
these  public  friends,  when  moved,  to  go  forth 
and  visit  places  distant  from  their  home.  This 
we  do  not  consider  in  the  lii^ht  of  hire  for 
preaching,  but  merely  as  necessary  to  enabl'e 
these  public  friends  to  travel,  as  they  cannot 
live  on  air.  But  our  public  friends,  who  are 
accustomed  to  speak  in  our  meetings,  never 
receive  any  thing  for  their  services. 

jP.  Very  well.  You  may  call  this  contri- 
bution to  travelling  friends  by  what  name 
you  please ;  but  the  principle   is   the  very 


ADIALOGUE.  9 

same  as  that  adopted  by  us.  "We  do  not  pay 
our  ministers  for  dispensing  the  word;  but 
we  support  them,  that  they  may  have  it  in 
their  power  to  preach  the  gospel ;  and  as  to 
what  you  observe  in  regard  to  such  as  preach 
in  their  own  meeting,  I  am  fully  of  opinion 
that  they  should  receive  nothing  for  their 
services ;  because  they  employ  no  part  of  their 
time  in  preparation.  But  our  ministers  are 
required  to  spend  much  money  in  preparing 
for  the  ministry — frequently  their  whole  pa- 
trimony ;  and  they  are  expected  to  spend  much 
time  in  studying  the  Scriptures  and  preparing 
their  discourses.  Your  preachers  can  follow 
their  secular  pursuits  without  interruption  ; 
but  ours  must  devote  their  lives  to  study  and 
to  pastoral  duties  ;  so  that  they  cannot  and 
ought  not  to  engage  in  worldly  business. 
The  apostle  Paul  has  given  them  a  rule, 
which,  without  sin,  they  cannot  neglect. 

F.     What  rule  is  that? 

P.  I  will  read  it  to  you  out  of  his  first 
epistle  to  Timothy,  (iv.  13—16.)  '*  Till  I 
come,  give  attendance  to  reading,  to  exhor- 
tation, to  doctrine.  Neglect  not  the  gift  that 
is  in  thee,  which  was  given  thee  by  prophecy, 
with  the  laying  on  of  the  hands  of  the  Pres- 
bytery. Meditate  upon  these  things.  Give 
thyself  wholly  to  them,  that  thy  profiting  may 
appear  unto  all.  Take  heed  unto  thyself, 
and  unto  the  doctrine ;  continue  in  them ;  for 


10  ADIALOGUE. 

in  doing  this  thou  shalt  both  save  thyself  and 
them  that  hear  thee."  Now  if  any  man  de- 
votes his  whole  time  and  talents  to  the  in- 
struction of  a  congregation,  nothing  can  be 
more  equitable,  than  that  they  should  furnish 
him  and  his  family  with  a  decent  support. 

F.  Well,  neighbour,  I  will  think  more 
about  this  matter  ;  but  there  are  other  things 
in  which  thou  diiferest  from  the  Friends, 
which  I  do  not  think  thou  canst  defend ;  at 
least  to  my  satisfaction. 

P.  I  know  that  I  am  liable  to  error,  as 
well  as  others ;  and  all  I  can  say  is,  that  as 
soon  as  I  am  convinced  that  any  tenet  of 
mine  is  contrary  to  reason  or  the  word  of 
God,  I  will  renounce  it ;  for  my  earnest 
desire  is  to  be  found  walking  in  the  truth. 
Mention  then,  what  it  is  in  my  creed,  which 
you  think  cannot  be  defended. 

F.  I  had  reference  to  those  external  cere- 
monies which  thy  church  retains  and  prac- 
tises. I  mean  baptism  and  the  Lord's  supper ; 
which  ordinances  might  have  suited  a  dispen- 
sation of  figures  and  shadows  ;  but  which  seem 
to  me  altogether  unsuitable  to  the  spiritual 
dispensation  of  the  gospel. 

P.  The  ordinances  to  which  you  refer, 
"Would  be  mere  will-worship,  if  not  appointed 
by  Christ,  whose  commandments  we  are  bound 
to  obey.  We  reject  every  ceremony  for  which 
we  have  not  a  "Thus  saith  the  Lord."     But 


ADIALOGUE.  11 

if  he  commands  us  to  observe  any  external 
ceremonies,  then  it  is  undoubtedly  our  duty 
to  comply,  for  we  are  bound  to  keep  all  his 
commandments. 

F.  The  ceremonial  law  is  abrogated,  and 
all  these  external  institutions,  like  shadows, 
have  passed  away,  since  Christ,  the  substance, 
is  come.  In  my  opinion  these  outward  forms 
are  unprofitable,  and  have  been  the  occasion 
of  much  contention,  and  of  much  superstition. 
And  as  mere  bodily  exercise  can  profit  little, 
it  is  the  part  of  wisdom  to  lay  all  such  things 
aside,  and  rather  attend  to  the  inner  man, 
and  to  the  motions  of  the  Spirit  prompting  us 
to  seek  communion  with  the  Father  of  our 

spirits. 

P.     No  doubt   an  undue  dependence  may 
be  placed  on  external  ordinances,  and  men 
may  attend  hypocritically  on  these  outward 
forms,  when  the  heart  is  far  from  God ;  but 
while  we  are  in  the  body,  we  need  some  ex- 
ternal rites  of  worship,  that  we  may  glorify 
God  with   our   bodies   as   well  as  with   our 
spirits.  (1   Cor.   vi.  20.)     Even  in  Paradise, 
God  gave  to  man   in  innocence,  certain  ex- 
ternal objects,  connected  with   his  religion. 
There  was  the  tree  of  knowledge  of  good  and 
evil  in  the  midst  of  the  garden,  and  also  the 
tree  of  life.     Besides,  when  God  had  finished 
all  his  works  of  creation,  he  sanctified   the 
seventh  day;   that  is,   set  it  apart  from  a 


12  ADIALOGUE. 

common  to  a  holy  use.  And  as  soon  as  man 
had  fallen,  sacrifices  were  instituted ;  and 
from  time  to  time,  other  ceremonies,  most  of 
vhich  had  a  prospective  aspect ;  thev  pointed 
to  Christ,  the  Redeemer,  and  to  his  c^l'  riouB 
vork.  When  Christ  came  and  suffered  on 
the  cross  the  tvpical  ceremonies  were  of 
course  no  longer  needed.  The  bodv  having 
appeared,  the  shadows  became  useless.  But 
there  was  nothing  in  the  new  dispensa- 
tion which  rendered  it  unsuitable  to  appoint  a 
fev  simple,  striking  institutions,  which  might 
serve  as  emblems  of  spiritual  blessings, 
seals  of  God's  covenant,  and  memorials  of 
important  events,  and  which  might  serve  as 
modes  of  external  worship.  But  I  admit, 
that  if  Christ  has  not  instituted  these  cere- 
monies, it  would  be  impious  in  us  to  attend 
on  them.  Christ  is  King,  and  makes  his  own 
laws,  which  it  is  our  duty  to  obey,  of  what- 
ever kind  they  may  be.  I  think,  friend,  that 
you  will  not  deny,  that  we  ought  to  obey  all 
the  commandments  of  Christ. 

F.  Certainly  not.  All  I  want  is  to  be 
convinced  that  Christ  requires  such  services 
at  our  hands.  My  opinion,  however,  is,  that 
if  any  such  ordinances  were  observed  by 
Christ  and  his  apostles,  it  was  only  in  com- 
pliance with  Jewish  prejudices.  We  know, 
that  Paul  circumcised  Timothy  ;  and  that  he 
made  a  vow,  and  shaved  his  head,  at  Cen- 


A    DIALOGTE. 


13 


chrea,  and  went  into  the  temple  at  Jerusalem, 
and  passed  through  a  course  of  purification. 
Xow.  would  any  r^an  infer  from  these  actions 
of  the  apostle,  that  these  ceremonies  were 
binding  on  us ;  or  that  it  would  be  right  tor 
us  to  iollow  his  example  in  these  things  ? 

P.  AYhat  you  say  has  force,  as  it  relates 
to  Jewish  ceremonies";  but,  if  Christ  has  com- 
manded certain  positive  duties  to  his  disciples, 
entirely  distinct  from  the  Mosaic  rites,  and 
havin2;'a  spiritual  end,  we  cannot  be  at  liberty 
to  dis'pense  with  these,  unless  we  can  prove 
that  they  were  intended  to  be  temporary. 

When   our   Lord  was   about   to   leave  the 
world  after  his   resurrection,  he   said,  "  Go, 
teach  all  nations,  baptizing  them  in  the  name 
of  the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost,  teaching  them  to  observe  all    things 
whatsoever  I  have  commanded  you.  And  lo,  I 
am  with  you  always,  even  unto  the  end  of  the 
world."      To  be  sure,  water  is  not  mentioned  ; 
but  it  would  not  be  ingenuous  to  found  an  ob- 
jection on  that  omission.    Ko  other  than  water 
baptism  was  administered,  or  could  be  adminis- 
tered by  the  apostles,  in  the  name  of  the  sacred 
Trinity.  No  doubt  it  was  premised  that  Christ 
should  baptize  with  the  Holy  Ghost  and  with 
fire  ;  but  that  baptism  was  internal,  and  not  to 
be  administered  by  man,  nor  in  the  name  of  the 
Trinity.     When  the  three  thousand  converts, 
on  the  day  of  Pentecost,  were  exhorted  by 


14  ADIALOGUE. 

Peter  to  be  baptized,  it  was  that  they  might 
receive  the  Holy  Ghost ;  that  is,  be  endued 
with  his  miraculous  gifts.  And  when  Cor- 
nelius and  his  family  were  baptizod,  water  is 
expressly  mentioned.  "  ^Yi\o  can  forbid 
water?"  said  Peter.  And  when  Paul  was 
baptized,  he  was  exhorted  by  Ananias  to 
"  arise  and  be  baptized  and  wash  away  hia 
sins ;"  and  from  that  day  to  this,  baptism 
has  been  practised  in  every  age  and  in  every 
section  of  the  Christian  Church,  with  the  ex- 
ception of  the  society  of  Friends  and  a  few 
others.  And  that  the  ordinance  was  intended 
to  be  perpetual,  is  evident  from  the  Saviour's 
promise,  "  Lo,  I  am  with  you  always,  even 
unto  the  end  of  the  world"  —  with  you  in 
preaching  and  baptizing.  What  Paul  says, 
when  he  thanks  God  that  he  had  baptized  few 
of  the  Corinthians,  shows  that  it  was  not  spi- 
ritual baptism  to  which  he  referred,  but  water 
baptism.  If  Christ  intended  water  baptism 
to  be  a  temporary  ordinance,  he  has  left  no 
hint  of  his  will  on  record ;  and  the  whole 
Church  in  all  ages,  has  fallen  into  a  grievous 
mistake. 

F.  Let  me  now  hear  what  thou  hast  next 
to  say  in  favour  of  the  Lord's  supper,  as  a 
standing  ordinance. 

P.     It  is  my  candid  opinion,  that  all  that 

is  necessary  to  convince   an   impartial  mind, 

.  of  the  binding  obligation  of  this  sacrament, 


ADIALOGUE.  15 

is  a  careful  consideration  of  what  the  sacred 
Scriptures  teach  on  this  subject.  It  has  been 
a  matter  of  astonishment  to  me,  that  serious 
inquirers  among  the  Friends  could  avoid 
seeing  that  this  is  an  ordinance  of  Christ, 
and  a  very  delightful  privilege,  which  Chris- 
tians have  always  greatly  prized,  and  which 
will  be  perpetual  in  the  Church. 

F.  Well,  neighbour,  I  have  read  the  New 
Testament  from  the  beginning  to  the  end,  as 
often  as  almost  any  one,  and  I  was  never  con- 
vinted  that  these  ordinances,  or  sacraments 
as  thou  callest  them,  were  binding  on  me. 
"  Let  every  man  be  fully  persuaded  in  his 
own  mind."  It  would  be  sin  in  me  to  par- 
take of  that  bread  and  wine ;  for  Paul  saith, 
"Whatsoever  is  not  of  faith  is  sin."  And  I 
assure  thee,  I  have  no  faith  in  this  thing. 

P.  Our  believing  a  thing  does  not  make 
it  true ;  nor  does  our  disbelieving  it  make  it 
false.  I  do  not  doubt  but  that  you  sincerely 
believe  as  you  say ;  but,  friend,  you  will  par- 
don me  for  thinking,  that  when  you  read  the 
New  Testament,  your  eyes  were  hood-winked 
by  the  prejudices  of  your  education.  Per- 
mit me,  therefore,  to  direct  your  attention  to 
some  texts  of  Scripture  Y»hich  have  a  bear- 
ing on  this  subject. 

F.  Well,  neighbour  John,  thou  mayest ; 
but  I  tell  thee  beforehand,  that  I  do  not  think 
thou  wilt  ever  convince  me  that  I  ought,  as  a 


16  ADIALOGUE. 

religious  ceremony,  to  eat  a  bit  of  bread,  and 
take  a  sup  of  wine.  There  is  no  religion  in 
this.  Religion  is  in  the  heart,  and  not  in 
outward  ceremonies. 

P.  It  is  very  probable  that  we  shall  both 
be,  when  our  conference  is  ended,  just  where 
we  were  when  we  began.  But  still  it  is  a  duty 
which  we  owe  one  to  another,  to  communi- 
cate what  we  believe  to  be  truth  to  our  neigh- 
bour. As  to  what  you  say,  that  religion  has 
its  seat  in  the  heart,  I  believe  it ;  but,  '*  out 
of  the  abundance  of  the  heart  the  mOuth 
speaketh."  "  Out  of  the  heart  are  the  issues 
of  life."  If  God  has  commanded  us  to  per- 
form this  external  act  of  eating  bread  and 
drinking  wine,  you  cannot  deny  that  we  ought 
to  obey  him.  Whatever  he  commands  is 
right,  whether  we  can  see  the  reason  of  it  or 
not;  and  we  have  no  right  to  judge  of  the 
reasonableness  of  his  commands.  Now,  he 
has  said,  **  Do  this  in  remembrance  of  me ;" 
that  is,  eat  bread  and  drink  wine  in  remem- 
brance of  me.  It  is  a  thing  easy  to  be  per- 
formed, and  we  ought  to  comply  with  this 
injunction  of  our  dying  Lord. 

F.  Neighbour,  let  me  tell  thee  that 
thou  dost  run  too  fast  to  a  conclusion ;  thou 
oughtest  to  prove,  that  that  commandment  is 
binding  on  us.  Eemember  it  was  addressed 
to  the  twelve  disciples  more  than  eighteen 
hundred  years  ago,  and  nothing  is  said  about 


ADIALOGUE.  17 

doing  this  often.  If  thej  did  it  once,  they 
obeyed  the  Lord's  commandment.  And  not 
a  word  is  said  respecting  its  observance  by 
those  who  were  to  come  after  them. 

P.  I  confess,  if  this  were  the  only  text 
on  the  subject,  I  might  find  it  difficult  to 
prove  what  you  require.  But  I  will  now 
refer  you  to  another  passage,  which  contains 
full  proof  of  both  the  things  for  which  you 
demand  proof. 

F.  If  thou  canst  do  this,  it  will  be  more 
than  I  have  ever  seen  done  yet.  Come,  I 
am  anxious  to  hear  what  thou  hast  to  say. 

P.     I  will  again  read  out  of  my  New  Tes- 
tament the  passage  to  which  I  refer.     It  is 
found  in  xi.  chap,  of  1  Cor.     Paul  says,  "  For 
I  have  received  of  the  Lord,  that  which  also 
I  delivered  unto  you ;  that  the  Lord  Jesus, 
the  same  night  in  which  he  was  betrayed, 
took  bread,  and  when  he  had  given  thanks,  he 
brake  it,  and  said.  Take,  eat ;  this  is  my  body, 
which  is  broken  for  you :  this  do  in  remem- 
brance of  me.     After  the  same  manner  also 
he  took  the  cup."     Now,  Paul  received  his 
instructions  immediately  from  the  risen  Sa- 
viour ;  and  with  the  gospel,  he  received  this 
ordinance,    to     be     communicated     to     the 
churches  which  he  should  gather.     And  that 
it  was  not  to  be,  like  baptism,  observed  but 
once,  is  evident  from  the  words  "  as  oft  as  ye 
drink  it,"  from  which  it  may  be  inferred, 

2* 


18  ADIALOGUE. 

that  it  was   an   ordinance  to  be  often  cele- 
brated. 

F.  But  still,  tills  does  not  prove  that  this 
practice  was  to  be  continued  through  all  ages  ; 
and  that  it  is  now  binding  on  us. 

P.  The  constant  understanding  and  prac- 
tice of  the  Christian  Church  unto  this  time, 
ought  to  satisfy  us,  that  it  was  intended  to 
be  a  standing  ordinance,  especially  as  no- 
thinsr  is  said  to  lead  to  the  idea  that  it 
was  to  cease.  And  this  is  the  most  reason- 
able construction,  when  we  consider  that 
Christians  now  have  as  much  reason  to  re- 
member Christ's  death  as  those  who  lived  in 
the  apostle's  days. 

F.  I  thought  from  thy  positive  manner  of 
speaking,  that  thou  hadst  some  more  express 
testimony  for  the  continuance  of  this  cere- 
mony through  all  ages. 

P.  I  was  just  about  to  adduce  the  text 
which  proves  it,  from  the  same  chapter 
already  quoted.  Paul  says,  "  For  as  often 
as  ye  eat  this  bread,  and  drink  this  cup,  ye 
do  show  the  Lord's  death  till  he  come.'^ 
"What  could  be  more  express?  When  Christ 
shall  come  in  his  glory,  he  will  find  some  of 
his  disciples  occupied  in  thus  remembering 
him.  And  it  is  a  memorial  calculated  to 
keep  up  a  lively  remembrance  of  the  death 
of  the  Redeemer,  and  is  adapted  to  our 
nature;  for  how  often  do  departing  friends 


A    D  lALOGU  E.  l9 

leave  some  token  of  remembrance  to  those 
left  behind  !  It  is  good  to  remembei  our 
best  Friend ;  and  this  ordinance  assists  in 
calling  him  to  mind. 

F.  Thy  church,  neighbour,  has  another 
practice,  which  is  very  offensive  to  our  peo- 
ple. I  mean  the  singing  of  psalms  and 
hymns,  set  to  artificial  music.  It  is  a  strange 
conceit,  that  God,  who  is  a  pure  Spirit,  can 
take  delight  in  hearing  these  musical  sounds. 
It  is  something  akin  to  the  notions  of  some 
heathen,  who  believed  that  their  gods  were 
refreshed  with  food  set  before  them,  and  re- 
galed with  the  savour  of  meats,  and  the  odour 
of  incense. 

P.  No  opinion  of  the  society  of  Friends 
is  more  unaccountable  to  me  than  their  pre- 
judice against  sacred  music,  in  the  worship 
of  God.  In  the  other  ordinances  to  which 
they  are  opposed,  there  is  of  the  nature  of 
ceremony  and  positive-  institution  ;  but  in 
this  case  they  set  themselves  in  opposition 
to  a  natural  expression  of  our  feelings.  Music 
of  some  kind  is  found  among  all  nations, 
ancient  and  modern,  and  is  undoubtedly  a 
natural  expression  of  lively  emotions. 

F.  Nature  does  not  teach  us  to  sing  in 
artificial  measure  and  tune;  but  merely  to 
emit  such  sounds  as  correspond  with  our 
feelings  at  the  moment. 

P.     If  certain  tones  of  voice  are  natural 


20  ADIALOGUE. 

expressions  of  certain  emotions  of  the  mind, 
surely  there  can  be  nothing  evil  in  the  regu- 
lation of  these  sounds,  and  reducing  them  to 
systems ;   so  that  a  number  of  persons  may 
unite   in  the   same   song   of  praise  to   God. 
And   if  singing  tones   are   prompted   by  the 
constitution   which   God  has  given   us,  there 
is  nothing  unreasonable  in  supposing,  that  if 
the  emotions  of   love   and  gratitude   in   the 
soul  are  pleasing  to   God,  the  expression  of 
these  feelings  by  appropriate  sounds,  cannot 
be  offensive  to  him.     The  Scripture  teaches, 
that  we  should  "  present  our  bodies  as  a  liv- 
ing sacrifice  unto  God,  holy  and  acceptable, 
which  is  our  reasonable  service."    And  again, 
"Ye  are  not  your  own,  ye  are  bought  with  a 
price ;  therefore  glorify  God  with  your  body 
and    spirit,   which    are    God's."     Now   it    is 
written,  "  He  that  offercth  praise,  glorifieth 
me."     How    can    we    offer  our  bodies  a  sa- 
crifice, but  by  presenting  them   before   God 
in  reverential  and  huuible  acts  of  worship,  as 
we  are  taught  in  Ileb.  xiii.  15?     "By  Ilim, 
therefore,  let  us  offer  the  sacrifice  of  praise  to 
God  continually;    that  is,  THE  FRUIT  OF  OUR 
LIPS,  giving  thanks  to  his  name. 

F.  Well,  I  must  confess,  that  the  prac- 
tice is  not  at  all  edifvino;  to  me.  It  has  a 
trifling  and  puerile  appearance,  to  see  a  whole 
congregation  or  a  select  choir,  chasing  one 
another   by   artificial   sounds,    and    in   such 


ADIALOGUE.  21 

tunes  often,  as  seem  better  suited  for  idle 
people  to  dance  after,  than  to  aid  devotion  in 
public  worship. 

P.  Friend,  you  confound  two  things  which 
should  be  kept  distinct ;  unsuitable  and  im- 
proper tunes,  with  the  propriety  of  using 
sacred  music  of  any  kind.  I  have  heard 
prayers  offered  with  a  very  unbecoming  tone  ; 
but  that  does  not  prove  that  it  is  not  proper 
to  use  the  voice  in  prayer.  I  admit  that  there 
is  often  a  want  of  good  taste  in  the  selection 
of  tunes,  and  that  this  part  of  worship  is 
often  performed  in  a  very  unsatisfactory 
manner.  But  we  have  many  good  tunes,  and 
praise  may  be  offered  by  a  whole  congrega- 
tion with  elevated  feeling  and  delightful 
solemnity. 

F.  What  dost  thou  say  of  instrumental 
music  in  the  worship  of  God,  for  I  observe 
that  it  is  being  introduced  in  many  of  your 
churches  ? 

P.  I  shall  not  enter  on  the  discussion  of 
that  subject  at  present,  because  it  forms  no 
part  of  our  system,  and  it  is  not  adopted  by 
most  of  our  churches ;  but  singing  we  hold 
to  be  an  imperative  duty  on  all  Christians, 
and  it  is  a  grand  defect  in  your  meetings  that 
the  sound  of  praise  is  never  heard  there. 

F.  Neighbour  John,  thou  dost  rather  sur- 
prise me,  by  asserting  that  singing  is  a  com- 
manded duty.     I  thought  that  at  most  it  was 


22  ADIALOGUE. 

a  matter  of  option,  for  every  one  to  adopt  or 
reject,  according  to  his  taste  and  inclination. 

P.  Friend  Thomas,  it  grieves  me  to  find 
that  YOU  make  duty  so  much  a  matter  of 
feeling  and  taste,  and  so  seldom  refer  to  the 
Holy  Scriptures,  to  ascertain  the  mind  of  the 
Lord.  If  there  were  no  positive  command  to 
sing  the  praises  of  God,  the  thing  would  be 
lawful,  for  nature  prompts  men  of  all  coun- 
tries to  its  performance  under  strong  emo- 
tions of  gratitude.  Thus  Miriam  and  her 
company  sang  at  the  deliverance  at  the  Red 
Sea.  And  the  sons  of  the  prophets,  when 
under  the  divine  afflatus^  sang  and  played  on 
instruments. 

F.  "What  was  done  under  the  Old  Testa- 
ment, in  the  worship  of  the  tabernacle  and 
temple,  is  no  more  a  rule  for  us,  than  the 
command  to  offer  a  sacrifice  or  burn  incense. 

P.  There  is  a  great  difi'erence.  Prais- 
ing God  with  the  voice,  I  have  proved  to  be 
a  moral  and  not  a  ceremonial  duty.  It  \s 
therefore  proper  in  every  age,  and  under 
every  dispensation.  But  I  will  undertake  to 
prove  from  the  New  Testament,  that  sinsins 
in  the  worship  of  God  is  a  commanded  duty. 

F.  Do  this,  and  it  will  be  to  the  purpose ; 
but  I  have  not  yet  seen  such  a  command, 
often  as  I  have  read  the  New  Testament. 

P.  Prejudice  often  blinds  our  eyes,  so 
that  we  see  not  in  Scripture  what  is  plainly 


ADIALOGUE.  23 

set  do-wn  there.  Have  you  not  read,  that 
Christ  and  his  disciples,  after  the  Passover, 
"went  out  and  sang  a  hymn  ?  Have  you  not 
read  that  the  angels  sang  a  glorious  anthem 
at  the  birth  of  Christ  ?  Have  you  not  read, 
how  Paul  and  Silas  sang  praises  in  the  pri- 
son at  Philippi,  at  midnight,  and  the  prisoners 
heard  them  ? 

F.  All  this  does  not  amount  to  a  com- 
mand for  us  to  sing. 

P.  "Well,  I  will  give  it  to  you  in  the 
words  of  Paul,  in  his  epistle  to  the  Colossians, 
(iii.  16,)  "  Let  the  word  of  Christ  dwell  in 
you  richly  in  all  wisdom,  teaching  and  ad- 
monishing one  another  in  psalms,  and  hymns, 
and  spiritual  songs,  singing  with  grace  in 
your  hearts  to  the  Lord." 

I  do  not  know  what  your  society  will  do 
when  they  arrive  at  heaven ;  for  there  the 
redeemed  sing  a  new  song,  which  none  others 
can  learn :  "  To  Him  that  loved  us  and 
washed  us  in  his  own  blood,  and  hath  made 
us  kings  and  priests  unto  God."  If  we  ex- 
pect to  join  in  the  praises  of  heaven,  we 
should  begin  our  song  here  upon  earth. 

F.  I  trust  that  if  we  shall  ever  be  so 
happy  as  to  reach  heaven,  we  shall  be  pre- 
pared to  join  in  all  the  sublime  services  of 
that  glorious  place.  But  the  question  is,  not 
what  we  shall  do  in  heaven,  but  what  God 
requires  of  us  here.     And  in  regard  to  this 


24  ADIALOQUE. 

I  a^rree  with  tliee,  that,  prejudice  aside,  we 
should  impartially  and  diligently  seek  to 
know  the  Divine  will.  I  confess  that  some 
things  which  thou  hast  brought  forward,  do, 
in  some  measure,  shake  my  confidence  in  my 
former  opinions ;  and  I  am  determined  to 
give  the  subject  an  honest  investigation,  and 
to  follow  the  lisiht  of  truth  whithersoever  it 
may  lead. 

P.  Permit  me  before  we  part,  to  put  you 
in  mind  of  the  necessity  of  the  teachinor  of 
the  Holy  Spirit.  Without  his  guidance,  we 
are  almost  sure  to  err.  And  this  is  in  ac- 
cordance with  the  principles  of  your  Society, 
who  profess  in  all  their  religious  acts  to  fol- 
low the  promptings  of  this  Divine  Monitor. 
The  only  point  of  difference  between  you 
and  us,  touching  this  matter,  is  that  while 
you  expect  this  guidance,  without  the  word, 
w^e  believe  that  it  is  afforded  only  through 
the  Holy  Scriptures. 

May  that  effectual  Teacher  make  us  both 
wise  to  salvation  ! 

F,     So  let  it  be  ! 


THE    END. 


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